beare me witnes and acquite me before Gods tribunal it would auail me nothing at all So then whether we consider that euery mans estate is best knowne vnto himselfe or that euery man shall answere for his owne sinnes vnto God we conclude the necessity of this duety that if a man would haue comfort in comming to this sacrament and come prepared as hee ought this duty is to be performed by him he must examin himselfe Vse 1 This serues to reproue many in these dayes and times wherin we liue For reprofe that are very forwarde and busie in prying into other men pursuing them with their examinations and that through a glassie spectacle wherein euery mole seemes a mountaine and euery more a beame heerein they are Eagle eyed and quicke sighted but in the meane time doe vtterly neglect themselues and those great corruptions and maine deformities that are in themselues and breake out in their liues they cannot behold But what are they that for the most part are so forward to prye into the faults of their brethren but such as seldome or neuer behold their owne deformities But who art thou that iudgest another mans seruant Rom. 14.4 seeing he standeth or falleth to his master The Lorde hath commaunded thee to Examine thy selfe hee doth not require that thou shouldst so strictly examin the wayes of thy brother the Lord hath reserued that to himselfe Let such remember our Sauiour his checke to Peter for his busie inquisition concerning Iohn Ioh. 21.22 What is that to thee follow thou me We are carefully to heede our owne wayes and our owne walking It is no wisedome to neglect our selues and to bee ignorant of our owne estates and to bee so curious in prying into other mens wayes Quest But may we not examin others at all Answ Men are to be considered two wayes either as publike or as priuate persons Publike persons may ought to examine others and thus Ministers in a speciall manner are bound to take tryall of the estate of the flocke that is committed vnto them the Lord himselfe doth will it so when he sayth The Priests lips shal preserue knowledg Mal. 2.7 the people shal seek the law at his mouth And so are Parents Masters of families bound vnto the same duty to examin the children and families for their relation to their congregations and families makes them publike persons and bindes them to this dutie But now for a priuate person he ought not so to do vnlesse by way of conference so to helpe to confirme and strengthen their brethren Luk. 22.32 vnto which duty al are bound And so to giue testimony of our obedience we are likewise bound to giue an answer to all that shall aske vs not being ashamed of Christ or his word according to that of the Apostle Be ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you 1. Pet. 3.15 and that with meeknesse and reuerence Vse 2 Secondly seeing this duety is so needefull and necessary For instruction it shal be our wisdome to put the same in execution that euery one doe search and examine his owne wayes who will bee so faithfull to thee in this duety as thy selfe How can hee bee faithfull to another that is carelesse of himselfe Loue euer begins with a mans selfe Simile If a mans house bee on fire with his neighbours will a man be so careful of his neighbours as to neglect his owne I trow not Oh my brethren our soules are set on fire with sinne why then should any man so neglect himselfe and the welfare of his owne soule and seeme to bee so mindefull of another mans of such a one it may bee truely sayd that he doth little mind the eternall good of either It is no poynt of good husbandry for a man to acquaint himselfe with the nature of other mens grounds goods or chattels and in the meane time to be altogether ignorant of his owne Bee diligent to know the state of thy owne flocke sayth Salomon hee giues not the like charge in any place concerning our neighbours So then wouldst thou haue any comfort in the vse of this Sacrament wouldest thou not haue thy hearing reading praying receiuing and the like holy dueties holy I say in themselues layd vnto thy charge and put in the score amongst the bedrole of thy sinnes against the day of reckoning learne then betimes to make more conscience of this duety of examining thy selfe see what leades thee to the performance of them whether thou doest them in faith repentance and obedience or for custome â—ake and betimes learne to â—udge thy selfe that thou bee â—ot iudged of the Lord. And thus much conserning â—he subiect of this examination and that is a mans selfe the duty followes which wee referre to another time ⸪ Let vs pray The Second Sermon 1. Cor. 11.28 Let a man therefore examine himselfe HITHERTO wee haue spoken of the necessity of Examination godly preparation that ought to be made of euery christian before hee come to the Lords Table as also of the Subiect of it Himselfe We are now in order to treat of the third circumstance that is the duty it selfe layde â—owne in this word Examine Let â— man therefore examine himselfe Heere is the duty that euery â—hristian must performe that â—omes to partake of this Sacrament and desires to be a fit guest â—or the Lords Table he must first Examine himselfe There is no man that will vnâ—ertake a businesse of any imâ—ortance but hee makes some â—ind of preparation there-vnto â—f it be but to goe to the market â— a Faire or to his Meales how â—uch more in a matter of this â—ature that so highly concernes â—ods glory and the saluation of â—ur own Soules we are not to go â—bout this lightly and vnaduiâ—dly but with great care and due â—xamination of our selues least â— seeking Comfort in comming â—nto this so holy an ordinance wee bring vpon our owne headâ— swift damnation Most men fayle in the manner of performing most duties It is an vsuall and common practise of the most to fayle cheefely in the manner of performing of any duty vnto God by reason of that ignorance that is in them their vnderstandingâ— being not inlightned and their iudgements informed in the truth And as in al other duties oâ— Gods worship and seruice so especially in this Examination of themselues either in being ignorant wherein it consisteth of in performing the same according to the truth What examination is We are therefore to know that to examine our selues is to make a narrow and strict search into our owne hartâ— not in a formal maner but substantially as a matter of the greateâ— consequence importance that sâ— â—ow we may vncouer and make â—aked things that are secret and â—idden and finde out how the â—ause stands betwixt God and vs what sins we are
commendable Esa 1.14.15 yet haueâ—ng their faylings in some pertiâ—ulars the Lord did abhor both â—hem and their seruices hence â—s it that Dauid giuing direction â—nto Salomon his son touching Gods worship Doth prescribe â—s the matter so the circumstances â—hat belong vnto it how and â—fter what manner hee shoulde â—erue the Lord. And thou Salomon â—y sonne 1. Cro. 28.9 knowe thou the God of thy â—ather and serue him with a perfect â—eart and with a willing minde c And the same doth Salomon againe in his time giue touching Gods worship Eccle. 5.1 When thou goest into the house of God take heede to thy feete How is this thing vrged in all the Epistles of the Apostles that men should regard circumstance in the Act of Gods worship and the manner how they performe it as the matter as The Lord loueth a chearefull giuer Iam. 2.12 So runne ye that ye may obtaine and So speake ye 1. Cor. 9.26 and so doe ye as they that shall bee iudged by the perfect law of libertie These present texts of Scripture and the like whereof the Scriptures are full they all serue to confirme vnto vs the vndoubted truth of this doctrine that circumstances are to bee regarded in Gods seruice and men must regarde the manner as the matter in the true performance of the same Reason 1 And great reason for the Lord that hath commaunded the one hath commanded the other and we haue a commaundement for circumstance as well as for substance and God lookes that his worke should be well performed as performed Reason 2 Secondly Circumstances of actions may ouerthrowe an action Giue me children saith Rachell or else I die A speech proceeding from a Spirit very impatient of delay That notwithstanding the desire it selfe was not vnlawfull yet her manner spoyled the matter and so in the â—andling of the word of God when men shall leaue the founâ—aine the pure word of life and â—tuffe their Sermons with philoâ—ophy and the vaine fantacies of mans braine and so in prayer when men will seeme to Drawe neere vnto God with their lipps when their hearts are far from him And to giue Almes pharisayical-like to bee seene of men circumstances make or marre all Reason 3 Thirdly and lastely God is a Spirit and hee that will worship him must worship him in Spirit and truth It is not shewes and shaddowes that will serue his turne make we neuer so glorious a shewe if wee giue not the Lord our hearts all is nothing worth So then whether wee consider that God hath commaunded the manner as the matter that circumstance of an action may ouerthrow an action or that God beeing a Spirit must be worshipped spiritually we conclud the circumstancs in Gods seruice must bee regarded of vs that so holy duties may bee performed holily Vse 1 And surely this serues in the first place to reproue such as stand vpon the worke-done Forreprofe not regarding any circumstance or the manner of doing it How many haue we in euery congregation who thinke they can say inough for themselues that they they haue beene at the Church vpon the Sabboth if they haue offered their there presence once or twise vpon that day God â—s much beholden vnto them â—hey haue done inough yea asmuch as any or as the Lord doth require And so if once or twice â—t the most in the whole yeare â—hey partake of this Sacrament what would we more although poore Soules in the meane â—ime they haue but offered the Sacrifice of Fooles and the Lord one day will say vnto such Who hath required these things at your hands yet heerein they thinke they highly honour God neuer regarding how or after what manner they come therevnto Vse 2 Seccondly this may serue for our instruction to teach vs to learne what circumstances are required in euery duty For instruction and how and after what manner wee should performe the same both in publick and priuate the hearing of the word receiuing of this Sacrament Prayer Singing oâ— Psalmes c that so performing them aright both for matter and manner or at the least so indeuoring wee may bring some glory vnto God and peace and comfort vnto our owne Soules thâ— which we shal neuer doe so long â—s wee rest contented with the outward matter of Gods seruice â—nd looke not after the right â—anner of our performing of â—he same but of this before And thus much for the Quaâ—â—fication of the person that â—ust communicate Wee come â—ow to the third and last cirâ—â—mstance what hee must Eate â—â—d Drinke Of this Bread of this â—up And so let him eate of this Bread â—d drinke of this Cup. the handling of â—is point we are to serue two things 1. What it is to Eate and Drinke 3. Circumstance What he must eate and Drink 2. What we Eate and Drinke For the first A two-fold eating wee must know â—t there is a two-fold Eating â—nally and Spiritually The first is an outward partaking of the outward signe of Bread Wine carnally 1 Carnally which indeede a wicked man may doe which doth reape no benefâ—â— nor comfort thereby as Iudaâ— did and as all wicked and impenitent persons that liue in theiâ— sinnes and want Faith the hanâ— of the Soule whereby the truâ— beleeuer doth lay hold vpoâ— Christ doe at this day The second is spirituall anâ— mysticall 2 Spiritually and that is by faith iâ—wardly to feede vppon the bodâ— and bloud of Christ And 〈◊〉 much importeth those words 〈◊〉 our Sauiour I am the bread of liâ— hee that commeth to mee shall neâ— hunger Ioh. 6.36 And hee that beleeue on me shall neuer thirst And thâ— to feede on Christ What it is to feede on Christ is to beleeâ— in Christ And it is an action the Soule when as wee doe by faith apply Iesus Christ his death and passion vnto our own soules in particular beleeuing that hee dyed for our sinnes Rom. 4. vlt. and rose againe for our iustification According to that of Iohn As many as receiued him to them he gaue prerogatiue to â—e the Sonnes of God euen to them that beleeue on his name So then â—o feed on Christ is to beleeue in Christ And indeede To feed on Christ and to beleeue in Christ all one Christ attribueth the same fruite and effect to â—hem that beleeue in him that â—e doth to them that eate his boâ—y and drinke his bloud to teach â—s that by eating and drinking â—e meaneth nothing but beleeâ—ng And to this end to conâ—me vs heerein compare these â—criptures together He that eaâ—th my flesh and drinketh my bloud Ioh. 6.54 hath eternall life verse 40. And This is the will of my Father that euery one that beleeueth in the Sonne should haue eternall life and I will rayse him vp at the last day Whereby it appeares how Christ doeth attribute that to beleeuing hee doeth
broken Eze. 34. and â—ing into the way all such as wanâ—er None of which can he doe â—nlesse hee knowe the estate of is flocke 2 Such as come in vnbeleefe Secondly such eate and drinke vnworthily which come in their vnbeleefe without faith in Christ Rom. 14.23 which is all in all For faith is the hand of the soule to lay hold on Christ Heb. 11.6 the mouth of the soule to feede on Christ and without which whatsoeuer we doe is sinne Vse Which may teach all men that desire to come to the Lords Table first of all according to the precept of the Apostle to Prooue themselues whether they be in the faith 2. Cor. 13.5 In asmuch as it is that grace that must bid vs welcome and make both vs and our Sacrifice accepted 3 Such as come without repentance Thirdly such doe eate and drinke vnworthily as come without Repentance that is which doe not finde their harts humbled and broken for sinne in whome there appeares not the worke of Sanctification and sound Conuersion that are not yet made New Creatures but liue in all Sinne. A manifest declaration that such are not in Christ And thus hauing discouered the person of the vnworthy Receiuer compared with the worthy wee will now come to propound a Doctrine or two from the consideration of the person and the punishment and so hasten towards an end He that eateth and drinketh vnworthily Note heere that wicked men will bee eating and drinking of these holy mysteries of the body and bloud of Christ aswell as others howbeit not with the same fruite and effect as others The Doctrine is cleare that Doct. 4 A man may Communicate and Communicate vnworthily A man may Communicate and yet vnworthily else what meaneth the Apostle heere to say that He that eateth and drinketh c. were it not that there are some that eate and drinke vnworthily and so draw downe iudgement vpon their owne heads And as in this so in all other the dueties of Gods worship and seruice as the hearing of the Worde Prayer c. a man may perfourme them and yet not in a holy manner as God commaunds and therein the same become sinnes vnto them This appears by the example of Cain who offered Sacrifice aswell as Abell yet it was so farre from being pleasing vnto God Gen. 4. and acceptable with the most highest as that it added vnto the number of Caines sinnes And thus did the people of the Iewes offer their Sacrifices in a great abundance Esa 1. but the Lord tels them that he had no pleasure in them This was the case of these Corinthians Paul tels them They came together for the worse And notwithstanding they had met together at the Lords Table and partaked of this Sacrament they had been so farr from pleasing the Lord therein as that rather they had stirred him vp to wrath against them VVitnesse those heauy iudgements that were inflicted vppon them for their vnworthy receiuing But the Reasons that followe will further cleare this trueth vnto vs. First because there are in the Church that are not of the Church Secrete and close hypocrites haue euer shrouded themselues vnder the profession of the trueth yet inasmuch as they ioyne with the rest of the Church in Gods seruice wee are not onely to embrace their fellowship but to hope the best of their seruice till the Lord shall at the last discouer them Now what is that duety that a wicked man will not ioyne with Gods seruants in Especially in publike such as is the hearing of the Word receiuing of the Sacrament publike Prayer c. And yet for all that highly prouoke the Lord in the doing of the same But of this before Reason 2 Another Reason why a man may Communicate and yet vnworthily is layd downe by the Apostle Heb. 11.6 All men haue not Faith And therefore cannot receiue this Sacrament worthily For without Faith it is impossible to please GOD in any particular action that wee doe It is Faith that seasons all our actions that we do in Gods seruice makes them to haue a gracious acceptance with the Almighty This made the widdows mite accepted and that cup of water that was giuen vnto a Disciple not to lose it reward But now wicked men and hypocrites that liue in the Church albeit they heare the Word pray receiue the Sacrament c it profits not them because their persons are not accepted with God they are out of Gods fauour and vnto them the Word is but the fauour of death vnto death Vse 1 Seeing then that a man may Communicate and Communicate vnworthily how doth this discouer the folly of them that stand vpon the worke done and neuer looke after the manner of doing the same Oh it is the case of many thousands in the worlde that thinke they haue highly honoured God if vpon the Sabboth day they haue presented their bodies before the Lord in his house and there haue heard the word and perhaps for company sake haue receiued the Sacrament with the rest But as for the maner of performing this duty they neuer looke after but hand ouer head rush vpon them and rest satisfied with the doing of them Poore soules how doe such deceiue themselues At the last day I doubt not there shal be as many condemned for the ill doing of good actions as for the doing of those things as are simply euill As many condemned for ill hearing Note as not hearing for bad praying as for not praying and for vnworthy communicating as not communicating for vnconscionable preaching as for seldome preaching It shall not auaile any to say these and these thinges haue I done when men haue not regarded how they haue done them Neither would I bee so vnderstoode as if there were no hope that God will accept of our seruice vnlesse it be absolute in the manner of perfourming God forbid wee should so thinke for then what would become of the best dueties euen of the best No better to heare in weakenesse then not to heare better to pray with infirmity then not to pray and to Communicate with some defect then vtterly to forbeare Better it is to limp and creepe in the way then not to come at al. Yet we must learne to make conscience of the manner of our performing of good dueties and bee humbled for our wants therin least the Lord reiect both vs and them and say vnto vs one day when wee looke to haue comfort in them Who hath required these thinges at your hands Vse 2 Secondly this Doctrine may affoord vnto vs matter of tryall and examination of our selues When Christ told the Disciples one of them should betray him euery one began to say Master is it I They doubted the worst that might be in themselues and out of a godly ielously make question Master is it I So my bretheren do we heare that some may communicate and that
The vse shewes what a foolish custome that is amongst the Papists yea amongst many other that are ignorant herein who in time of sicknesse and weakenesse must then receiue the Sacrament at home in their houses in their chambers and on their beds I do not speake this as that I holde it in all cases vnlawfull so to doe but that the sicke desiring it may haue the same administred vnto him that doth hunger and thirst after the same and is in some good measure prepared thereunto But I speake as the same is commonly so vsed oâ— rather indeede abused For whaâ— do such else but crosse God to his face For whereas the Lord doth by sicknesse tye vp a man or woman and doth as it were round them in the eare and say thou maiest not receiue at this time thou art vnfit they say oh but we will receiue and that at home though the Lord say nay And whereas the Lord hath shut them out of his house and keepe them backe from his Table least they shoulde abuse so holy an ordinance they notwithstanding are so far from being humbled for their sinnes and for their particular failings therin in this duty as that if the Lord do not strik with the stroke of death it selfe they will not be kept from abusing the same still I speake not this I say to dishearten any from receiuing of this Sacrament either at home or in time of sicknes but to warn men of their superstitious custome therein who receiue the same superstitiously and consider not that the Lords hand is euen then vpon them for abusing the same before And some are fallen a sleeepe Doct. 4 The last thing that we may obserue from this texte is The death of the godly is but a sleepe how the Apostle calleth here the death of the godly a Sleep A poynt indeede of singular comfort to the godly in that the death of their bodies is nothing else but a sweete sleepe They die not but sleepe And so it is sayde of Dauid Salomon Hezechias c. That they Slept with their Fathers And so in the New Testament death is vsually tearmed a Sleepe As when CHRIST came to Lazarus Ioh. 11. hee sayth Lazarus is not dead but Sleepeth And of Stephen it is sayde Act. 7. that Hee fell asleepe And so are the graues of the Sayntes departed called Beds according to that of the Prophet Esay 57.2 And they shal rest in their Beds euery one that walketh before the Lord in righteousnesse Now the Reasons of this resemblance are thus conceiued Reason 1 First as such as lie downe in their beds to sleepe doe not lye downe for euer but rise againe much refreshed and more chearfull then before to doe the work of life Euen so the elect of God and the bodies of his saints howsoeuer they tast of corruption do not perish in corruption but are layde in their graues as in a bed of Downe Reu. 14.13 that so resting from their laboures and from all paine and griefe they may rise againe at the last day to eternall life Reason 2 Secondly a man that is asleepe may bee awaked out of the same by another Euen so the dead are as easily reuiued by the voyce of God as the liuing man awaked out of his shallowest slumber Vse 1 Such then do erre not knowing the Scriptures nor the power of God that teach and maintaine that the body by death is resolued into its first principles without hope of restoring to life As also against all Sadduces that conclude against the Article of our resurrection But not to stand on this Vse 2 We learne heere not so much to feare death For it cannot hurt the Childe of God there is nothing in death to be feared of the godly It is the passage into life the body resting in the graue as in a bed vntill that great day of the Lord shall come when it shall rise againe to life Which may teach vs likewise to moderate our lamentation for the departure of our friends 1. Thes 4.13 Brethren sayth Paul I would not haue you ignorant concerning them that sleepe in the Lord that ye should mourne as men without hope Shewing that this immoderate feare of death and this excessiue mourning of many for the dead it springs from ignorance want of Faith For if we beleeued this that they are layd a sleepe and their Soules beeing in heauen their bodies lie in the earth as in a bed of Downe vntill the iudging day and then that they shall rise to glory why shold we mourn so much for them For if wee woulde iudge our selues wee shoulde not be iudged of the Lord. In this verse the Apostle sheweth a reason why the Lord dealeth so sharpely with his people and correcteth them so sorely for this sinne of theirs their vnworthy receiuing of this Sacrament namely because they wold not see their sin be humbled for the same and condemne themselues as guilty before God of vnworthy receiuing of this Sacrament And therfore the Lord was constrained to take the matter into his owne hand and to correct them for the same For if we would iudge our selues That is enter into our owne hearts examine our owne wayes and call our own sinnes vnto account and condemne our selues for the same then should we not in this manner be iudged and condemned of the Lord. Concerning this remedy heere prescribed by the holy Ghost to auoyd Gods iudgment and eternall condemnation It stands we see in the practise of this most needefull and Christian duty of mens entering into their heartes and Soules to examine and find out their sins and to iudge and condemn themselues for the same Now that we may perform this duty aright we must know Four things necessary to the iudging of a mans selfe there is a fourfold duty to be performed by vs for in iudgment there must be examination accusation condemnation and execution And these foure are likewise necessary to the iudging of a mans selfe First Examination there must be a serious examination of our selues and of our own estates how it fareth betwixt God and our soules which is wrought by the law of God by the which as in a glasse we may behold the sundry sins we haue committed as so many spots and blemishes in our soules and this examination and tryall of our own hearts and estates is so needfull as that without it it is impossible to iudge himselfe or to repent truely of his sins For by the conscionable perfourmance of this duty coms the knowledg of sin and of our misery which is the first step vnto true repentance And to this end in the word of God the Lord doth often call vp on men to consider their wayes and to call their liues to acount and that so they may attaine vnto the sight of their sin and come to repentance for the same The Prophet Ieremy doth often call vpon this
c. In the first of these we haue 2. things 1. A preparation 2. A participation In the preparation we are to obserue 1. The Necessitie of the preparation 2. The Subiect of it a Man 's owne selfe 3. The duty it selfe Examination And first for the Necessitie of this preparation and examination of our selues 1 A Preparation before wee pertake of this holy Sacrament it appeares in the words of the precept Let a man examine himselfe The word Let may seeme in our English phrase to be a thing leaft as indifferent to be done or not to be done Let a man if hee will examin himself But it is not indeede so indifferent a thing neither is it least as a thing arbritrary but propounded as a precept and implies the necessitie of obedience thereto and so not a matter of indifferency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word it selfe in the originall it seemes to import so much for it is vsed in the imperatiue moode and implies a dutie as if the holy Ghost should haue said doe thou examine thy selfe And so the phrase runnes as in the Princes Lawes and act of Parliament Be it enacted so that it is a flat precept or commandement implying a necessitie of obedience that if any looke to reape any good or benefit by the vse of this Sacrament he must Examine himselfe Reasons shewing the necessitie of examination And that the necessitie of this duty may the more clearely appeare wee are to consider the reason which may mooue vs to this examination and godly preparation and the reasons are these First of all Gods Commandement then the which what may be more effectuall to perswade vs to this duty the Lord hath commanded it 1 It is Gods Commandement must be obeyed in this as in al other his Commandements it is not leaft as a thing indifferent for a man to examine himselfe or not to examine himselfe to come or not to come But it is a dutie imposed vpon all to examine themselues now then seeing it is the Lords commandement and hee hath power ouer his Church to commaund it is our duty to obey And as he that sweareth or killeth or breaketh any of the commaundements of almightie God is in danger of Gods wrath So is hee that doth willingly and wilfully breake this commaundement of God Secondly the Lord hath promised to blesse it 2 The Lord hath promised to blesse it as a speciall meanes of good vnto our soules so as if wee come fitted and prepared in a holy manner in faith repentance loue reuerence and and obedience and seeke to sanctifie the Lord in his ordinance wee shall then finde and feele to our endelesse comfort the sweetenesse and comfort of this Sacrament The Lord hath promised to blesse his owne ordinance and will bee found of them that seeke him in the conscionable vse of the meanes hee hath appoynted 3 The reuerence wee owe to these holy things doth require it Thirdly the reuerence we owe vnto these holy things may mooue vs to this duty to examine our hearts and to prepare our selues for if when wee come to the table of an earthly Prince or ruler Pro. 23.1 wee will consider diligently what is set before vs and be so carefull vnto our selues that we doe nothing vnbeseeming so great a presence Oh how much more carefull ought wee to be to prepare our selues when wee come to the Lords Table who is Lord of heauen and earth with whome we are there present and and with whome we sit And indeede this table represents the kingdome of heauen The Lords Table represents the kingdome of heauen and as wee sit heere with our bodies so ought wee to set our hearts there in the company of God the Father Sonne and holy Ghost with the most blessed Saints and Angels we are therefore to come prepared Did Ioseph shaue himselfe and chang his rayment Gen. 41.14 when he was to come before Pharaoh an earthly king and sinfull man and shall not wee when we come before the king of glory and Prince of power much more out of our sinful lusts chang our former conditions and be cloathed with the robes of Christ our righteousnesse Did the people of the Iewes in a solemne maner prepare themselues vnto the Passeouer Exod. 12. 2. Chro. 35. as that the Priests were to sanctifie themselues and to prepare the people before they came there-vnto which Passouer was but a signe of this Sacrament and shall we dare to come carelessely vnreuerently in our old sinnes without faith repentance and loue vnto this Sacrament of the Lords Supper which is the substance We vse greate care about our common meat we will haue our dishes cups and platters cleane and scoured and our hands and face washed before we eate and shall wee not much more cleanse our heartes Iames 4. and prepare our selues to the receiuing of these holy Mysteries that we receiue them not into vncleane hearts and polluted soules Oh the daunger is great to such an vnworthy receiuer Sancta Sanctis sayth a Father holy things belong to holy men And the very heathen themselues in their Sacrifices when they went about them and the dueties of their false religion to their gods they euer proclaimed and cryed out before procul hÃc este prophani Depart away from hence ye prophane And in the Primitiue Church it was the practice of the faithfull at this time when they were about to administer this holy Sacrament to say Who are here The practise of the Primitiue Church and the answer was made None but good and honest men and women As if none but good and honest men and women should partake of such a holy thing And this was the charge that Almighty God gaue vnto Moses and Aaron Exo. 12.48 Leuit. 7.20 that no vncircumcised person should be admitted to partake of the Passouer and the very Leuites were to prepare themselues before they came vnto it yet all this was but for the figure type of this Sacrament how much more ought wee to prepare our selues when we come to the substance for no vnclean person must dare to touch or come neare these holy things Paul would not suffer an vncleane person in the Church much lesse may such be admitted to partake of the most excellent priueledge of the Church 4. The benefit and profit by so doing doth bind vs to this duty Fourthly we must examine our selues and prepare our hearts in regard of the great benefite and profite that by so doing we shall receiue Mat. 9.20 For if the woman in the Gospell that did but touch the hem of Christs garment was healed of her infirmity and brought such a benefite vnto her that had faith what benefite shall the true beleeuer receiue who in this Sacrament doth feede on Christ Surely the benefite and profite that wee shall reape heere-hence will be wondrous great for First The
Mat. 16.16 Though the Lord would kill me yet wil I trust in him This â—his is the property of a sounde faith indeed against which the gates of Hell shall neuer preâ—aile And thus hauing the godly euidence and assurance of a liueâ—y faith we may boldly come to the Lords Table to this heauenly banquet and feast of our soules The weake must not be discouraged Neither are we to abstaine and to hang backe from comming to this Sacrament because we feele and finde sundry wants and defects in our faith for wherefore hath Christ least this Sacrament to his Church but as a stay and prop for a weake faith There is a weak faith An earnest and vnfained desire to be reconciled vnto God in Christ God accepteth and embraceth and accounteth the very desire of faith as faith it selfe And the very desire of a Christian soule hungering and thirsting after reconciliation and forgiuenesse of Sinnes shall bee auaileable to worke out our attonement and redemption It is not the case of al the godly â—o come to the fulnesse in Christ â—o say I am perswaded Rom. 8.38 that neither â—ife nor death nor things present â—or things to come neither Angels â—or principalities nor powers nor â—eight nor depth nor any other â—reature shall seperate vs from the â—oue of God which is in Christ Iesus our Lord. Only to this assurance â—hey labour to come and seeke â—fter and so goe on from faith â—o faith and strength to strength â—ntill at the last through Gods mercy they begin to take footâ—ng vpon the battlements of â—eauen and can bid defiance vnâ—o the deuill the world and all â—he enemies of their Saluation No doubt there were some Comfort to the weake â—hat with a weake eye beheld the â—rasen Serpent in the wilderâ—esse Num. 21.8 yet were cured as well as â—hey that saw more clearely euen so hee that hath but a little faith in the Sonne of God shall neuer haue his Saluation denied him endeuouring after more faith more Sanctitie of life Luk. 17.5.6 When the Disciples prayed that the Lord would increase their faith our Sauiour declared presently vnto them Mar. 2.23 that if faith be but as a graine of Mustard-seede in quantitie it should be effectuall vnto saluation promising withall that hee would not breake the brused reede nor quench the smoking flaxe But would rather cherish and nourish the least sparke of grace in his children The Disciples themselues were ignorant of many things conserning Christs death Resurrection and therfore are called by Christ Men of little faith Luk. 2.4.25 And such likewise was the faith of him whose childe was possessed with â— dumbe and deafe Spirit when Christ saide vnto him If thou â—anst beleeue all things are possible â—o him that beleeueth Straightway â—e cried out with teares I beleeue Lord helpe my vnbeleefe Christ â—oth not reiect him Mat. 7.7.8 nor cast him â—ff because his faith was weake â—ut answereth him in the desires â—f his Soule teaching vs thereby â—or to be dismaied though wee â—nd many wants imperfectioÌ„s â—o be in vs inasmuch as hee hath â—romised to couer them all if we â—e humbled for our wants and â—eeke to improue those gifts and â—races we haue already receiued And to that end wee may bee â—irred vp the more to labour for â—o excellent a grace consider duâ—â— these reasons Faith most excellent First that without it whatsoâ—er we doe is sinne Rom. 14.23 Whatsoeuer is not of faith is sin Heb. 11.6 Secondly wee cannot please God in any particuler action without it For Without faith it is impossible to please God Thirdly if we want faith wee cannot heare the word with profit and comfort Heb. 4.2 For The word which they heard being not mixed with faith did not profit them Fourthly we cannot pray without faith Iam. 1.6 for the Apostle wils vs to pray in faith and wauer not And last of all wee cannot bee saued without it Mar. 16.16 for thus runs the promise He that beleeueth and is baptized shall be saued but he that beleeueth not shall bee damned Vse 1 Seeing then that faith is so necessary as that without it we cannot please God in any particuler action that we shall doe that we â—annot heare the word with profit â—ray aright haue any assurance â—f our owne saluatioÌ„ nor receiue â—is holy Sacrament with any â—uit or comfort to our owne â—oore Soules Oh how doth this â—and euery one in hand to try â—xamine his own heart 2. Cor. 13.5 whether â—e hath this excellent grace or â—oe Proue your selues whether ye be â— the faith Know ye not that Christ in you except ye be Reprobates â—nd to waite vpon God in the â—onscionable vse of al holy helps â—nd meanes appointed of God â—oth for the begetting as also for â—e increasing of so excellent a â—race Least by making light â—count of it wee should shew â—ur selues rebellious against God â—nd iniurious to our own Soules And because the ministry of â—e word is the principal meanes ordained of God both for the begetting of faith How faith is wrought and also for the dayly increase of the same As saith the Apostle Rom. 10.14 How shall they beleeue in him of whome they haue not heard And how shall they heare without a Preacher And the inference vpon that is this verse 17. That faith comes by hearing and hearing by the word of God Therefore euery one must with all care and conscience attend vpon that his ordinance making conscience of the duties of the Sabboth in publike and priuate as hearing reading praying conference meditation c. Which are the meanes the Lord ordinarily doth vse both for the begetting as also the dayly increase of this grace in vs. Vse 2 And surely this doth discouer vnto vs that the faith oâ— many amongst vs is but a meere â—magination and fond presumpâ—ion for why doe not many â—oast of their strong faith and â—et liue in the continuall neglect â—nd contempt of the publicke â—inistry of the word either they â—re careles in coÌ„ming vnto it or â—se care not to profit by it Poore â—oules how do such deceiue theÌ„â—elues whose faith one day will â—ppeare but a fancy and in time â—f neede will then deceiue them And thus much touching the â—â—cond Quere Faith Vse 3 The third interrogatory in â—is duty of examination is for â—ur Repentance For those that â—e vnited vnto Christ by Faith Repentance â—nd made his members they â—ust needes repent and become â—â—w creatures and bee holy as â—hrist is holy Such must be truly humbled for their sins hate and abhorre euery euill way and endeuour in hart and life to obey God in all his Commandements What repentance is Now this gift or grace of Repentance is nothing else but a conuersion or change of the whole man from sin vnto God When a man comes to consider to
principall motiue â—to vs therein in asmuch as the loue of God shoulde constraine vs and our obedience should be free and willing and not wroung out from vs euen as the seruice of a louing and dutifull childe the Loue of whose Father vnto him makes him most carefull to obey and most fearefull to offend Yet let the thoughts oâ— his iudgements haue place in vs likewise that so wee may learne to feare him with Dauid My flesh trembleth for feare of thee and I am afraide of thy iudgements and to obey him and to walke humbly before him in all holy obedience in asmuch as he is a God so fearefull and terrible iust in hiâ— iudgements and true in his word Men naturally are afraide oâ— water Fire Rauenous beasts c oh let vs learne to feare our God who is a consuming fire And will be sure to punish sinne Heb. 12. and take vengeance vpon the impenitent And what though the Lord do not presently punish vs haueing offended shal we say with the wicked Tush God careth not for it Or is their any knowledge with the most high oh no let that be farre from vs but know that it is his mercy to bring vs to repentance Which effect if the Lords patience and long-suffering towards vs worke not in vs his iudgements when they come will bee so much the more fearefull Hauing now handled the doctrine in generall from the scope of the holy Ghost in the whole verse we come now to the parts of it And first for the persons Hee that eateth and drinketh vnworthyly c. 1 The godly themselues may sometimes bee saide to eate and Drinke vnworthily There are of the godly themselues as well as wicked men that may bee said to eate and drinke vnworthily When they shall come and partake of this holy ordinance of almightie God without that godly examination christian preparation they ought to make thereunto Neither may this seeme strange that euen the godly themselues may eate and drinke vnworthily in asmuch as they are not at all times alike carefull to fit themselues and to prepare themselues vnto this duty But either the world the businesses of the same hath so taken vp their affections and their most precious time when this preparation ought to bee made or else some secret sloath and drowsinesse hath crept into them that they haue omitted the same It was the case of this Church of Corinth albeit Gods people that many amongst them had their failings herein Verse 30. for which sinne of theirs the Lord did not spare to punish them with diuers and sundry temporall iudgments Now as the child of God may eate and drinke vnworthily so it followes that such must needes eate and drinke iudgement vnto â—hemselues Howbeit as I said beâ—ore iudgement of affliction Not â—udgement of condemnation for â—here is no condemnation to them â—hat are in Christ Iesus Rom. 8.1 And so â—ndeede the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth â—ignifie not properly condemnaâ—ion but iudgement of afflictiâ—n and so is the same word vsed 〈◊〉 diuers places of Scripture as â—at of Peter Iudgement must begin at the house of God 1. Pet. 4.17 That is punishment and correction must begin with his owne children and so our Apostle expounds the same in the verses following For this cause many are sick amongst you and many weake and some are fallen a sleepe And he addeth further that wee are Iudged of the Lord. That is punished and corrected That wee should not be condemned with the world So that it is not properly to bee vnderstood as our common translation reads it of eternall condemnation that Gods children might eate and drinke so vnworthily but rather of temporall punishment and correction Now then seeing that the godly themselues may thus eate and drinke vnworthily and for that sinne of theirs may prouoke the â—he Lord to correct them with â—emporall chaistsements and corâ—ections as we haue heard Wee â—earne heere-hence this instruction Doct. 2 That many are punished temâ—orally that are not condemned â—ternally Many are punished temporally that are not condemned eternally The Lord would not â—uffer this sinne in these beleeueâ—ng Corinthians to escape vnpuâ—ished but layd sundry sharpe â—orrections vppon them Verse 31. yet in â—e midst of iudgment the Lord â—ough vpon mercy they were â—dged that is corrected of the â—ord Num. 27.12.13.14 That they might not be conâ—mned with the world And thus â—d the Lord deale with Moses â—d Aaron inasmch as they had â—ouoked the Lord to wrath the â—ord woulde not suffer them to â—ter into the land of Canaan The â—e may bee said of Vzza that staid vp the Arke 2. Sam. 6.7 who hauing no calling of the Lord thereunto was stricken of the Lord. And Iosiah who albeit hee was a good King and serued the Lord from his youth yet the Lord gaue him into the hands of Pharaoh Necho 2. Reg. 23.29 King of Egypt who puâ— him vnto a violent death Num. 11.33 The history of the Israelits in their iournying towards Canaan For whose sinne of murmuring the Lord did smite them witâ— exceeding great plagues Psal 90. eueâ— iudgement vpon iudgement vntill he had almost consumed thâ— greatest part of them doth makâ— this cleare The like may beâ— saide of Manasses Iehosophat Hâ—zechiah and the like All whicâ— testimonies as a cloude of wiâ—nesses they all serue to confirmâ— our iudgements in the vndoubâ—ted truth of this doctrine That many haue beene punished temporally that haue not perished euerlastingly And that God will not spare no not the godly them selues be they neuer so neare or deare vnto him but if they will sinne against him he will visite their transgressions with the rod and their iniquity with scourges And this did the Corinthians â—ind by wofull experience who â—or wante of their preparation â—nd godly Examination before â—hey came to the Lordes Table â—he Lorde did punish them with â—ore afflictions although they â—erished not eternally Reason 1 And the Reason is that all the â—orld may take notice of his iuâ—ce that hee is no respecter of â—ens persons but is a God that â—â—th not iniquitie but hates al Sinne whensoeuer wheresoeuer or in whomsoeuer hee findeth it He accepteth not the person of Princes sayth Elihu Iob. 34.19 nor regardeth the rich more then the poore they beeing all the worke of his handes And thus doeth the LORD declare himselfe to bee most righteous and iust in his iudgements and corrections for sinne that all men to the ende of the worlde might learne to quakâ— and tremble at the committing thereof Reason 2 Secondly God doeth oftentimes thus chastice his ownâ— Children in this world least theâ— should bee condemned with the wiâ—ked 1. Cor. 11.32 in the world to come Sinnâ— must bee iudged and sinnâ— must bee condemned Anâ— surely it is Gods mercy vnto hâ— seruantes that the Lorde vvâ— not let them so thriue and go on
vnworthily Eateing and drinking iudgement vnto themselues Let vs doe as the Disciples did say good Lord is it â—l I haue now partaked of this Sacrament as I haue often done hereto-fore Is not that all may wicked men and Hypocrits doe the same and such as shall euerâ—astingly perish in the end It beâ—oues me to look vnto it that I goe beyond such in the performance of this duty least I â—eape their reward one day oh his godly feare and care ought â—o be in all the children of God â—hen they come to be exercised â—bout this duty that so they may â—ot performe the same formally as wicked men doe but in a holy and sanctified manner in Faith repentance and obedience that so the same may bee accepable vnto God Eateth and Drinketh his owne Damnation Doct. 5 Wee may yet further take notice of the miserable estate oâ— wicked men Vnworthie communicants euen whilest they are perfourming of this duty of receiuing of the Lords Supper a dutie in it selfe commendable they sinne greuiously and hasteâ— their own iudgement There is no ordinance of God so holy but wicked men abuse it to their owne condemnation yet herein fill vp the measure of their sinneâ— and hasten their finall condemnation The Doctrine is There is noe ordinance oâ— God so holy but wicked meâ— may abuse it to their owne condemnation As this Sacrament of the Lords Supper is a heauenly banquet vnto the hungry and thirstie soule that groanes vnder the burthen of sinne and desires to be eased refreshed So wicked men instead of receiuing any spiriturall foode they receiue except the speciall mercy of God preuent them that which will be the bane and poyson of their Soules Gen. 4. Cain sinned not onely â—n slaying his innocent brother â—ut in offering his sacrifice This â— cleare by the inditement which Christ brings against the old â—orld They Eate and Drank Mat. 24.38 Marâ—ed and were giuen in Marriage â—ll which were things lawfull in â—emselues yet became sinnes â—nto them that liued in that â—me and tended to hasten their â—estruction for they onely minded their pleasure therein theiâ— hearts being set vppon carnaâ— lusts they gaue themselues wholy to satisfie their sinfull desires and so fell vppon those things good in themselues withouâ— feare without prayer or thankâ— giuing vnto God as if they werâ— no way beholden vnto the Lorâ— for them And this is furtheâ— cleared by that of Salomon Hee thaâ— turneth away his eares from heare ring the Lawe Pro. 28.9 euen his prayers shaâ— be abomination The meaning iâ— that the very best duty that wicked man can performe thaâ— liues in sin and wants faith thaâ— shoulde season all his actions iâ— Gods worship and seruice aâ— not better then abominatioâ— vnto the Lord. And the like iâ— alledged by our blessed Sauiouâ— against those filthy Sodomits thaâ— They bought they sould Luk. 17.28 they planâ—ed they builded Things in themselues lawfull but now they become so many sins vnto them inasmuch as they abused them they bought and sold with coâ—etuous desires They builded â—ot for necessitie sake but to â—hewe their pride vanitie And thus it fares with wicked men in â—his sacrament They cannot but â—buse it to their own perdition And the Bread and Wine which â—hey receiue shal be so farre from being vnto them the body and blood of Christ vnto their saluaâ—ion As it shall rather be as the â—op vnto Iudas a meanes in and â—y the which sathan shal enter into â—uch vnto their condemnation The reasons are cleare First because wicked men are â—gnorant how to vse the ordinances of God aright and stand vpon the matter of them not regarding the manner I shal not neede to presse this reason farther in regard of the affinitie iâ— hath with the former doctrine Reason 2 Secondly though some doe know that the manner of Godâ— seruice as the matter is to be regarded Yet their wils are sâ— froward that they neuer sâ— themselues arighâ— about the duâ— performance of any like thoâ— stubborne Iewes which sayde wâ— will not heare nor obey Nay the walke on stubbornely againâ— the Lord and against his word and notwithstanding their iudgments be often conuicted the themselues therein constraine to consent vnto this truth Yâ— their rebellious wils not beinâ— sanctified leade them away from all obedience Whose condemnation doth not sleepe Reason 3 A third reason may bee that of Paul to Titus where hee doth manifest this truth more clearely when he saith Tit. 1.15 that To the pure â—â—e all things pure But vnto the wicked is nothing pure but euen their minds and consciences are defiled They are like vnto a cold stomacke that turnes the best foode into putrifaction and corruption the most holy things of God are defiled by such and â—urne in the end vnto their vtâ—er ruine and destruction Vse 1 This serues in the first place â—o discouer vnto vs the miserable state of wicked and vngodly â—en whose sinnes increase dayâ—y not onely by their open and â—orrible crimes that breake out 〈◊〉 their liues to the great dishonour of God But euen in thâ— performance of Good duties their hearing of the word theiâ— praying receiuing of the Sacrament c. The Lord make these thinges turne to the vtteâ— ruin and Destruction of wicked men Oh then how doe wicked men increase their sins dayly and multiply their iniquities iâ— asmuch as their best duties arâ— sinfull and cal down iudgement vpon them And if to doe gooâ— things in an euill manner bee sâ— farefull a sinne what wil one daâ— become of those that haue donâ— euill things in a worse manneâ— to be layd to their charge likâ—wise Let such consider this thinâ— well betimes before they be pâ— into the reall possession of thâ— iudgement which waytes and aâ—tends vpon them Vse 2 And last of all let this serue for our instruction to teach vs to feare and aboue all thinges to looke that we performe holy duties in an holy manner least wee incur the iudgement that is here threatned For if when wee haue beene at the Lordes Table and haue receiued this Sacrament vnworthily we had but only lost so much labour this were too much that wee should so much dally with God in his ordinance But alas that were nothing to this to eate and drinke to damnation If God should punish vs after this manner to turne the Bread and Wine that we receiue in this Sacrament vnworthily â—nto a bodily poyson woulde it not make vs to feare and tremble â—ow we receiue them were wee â—o perswaded that for want of a godly preparation it would bee our last Bread that euer wee should eate and would turne to the bane of our bodies Oh my brethren the Lord hath threatned the vnworthy receiuer not with a bodily death for this sinne of his but with a spirituall and eternall death euen with the death both of body and Soule for euer and shal not this moue
saying Ier. 3.13 Know thy sins O Ierusalem Lam. 3.39 And againe Wherfore is the liuing man sorrowfull man suffereth for his sin Let vs search and try our wayes and turne vnto the Lord. Where he shewes that for want of this iudging of our selues men are punished and because they will not enter into a narrow search of their owne soules they doe not returne vnto the Lord. So Dauid I considered my own wayes and turned my feete to thy Testimonies Ps 119 5â— And the like speece is vsed by the Prophet Zephany Zeph. 2.1.2 Fan your selues oh my people Yea common reason doth require the same before a man can frame himselfe to enter into a right course hee must thorowly bee resolued and perswaded within himselfe that hee hath beene mistaken in his former course of life I might multiply testimonies in this kinde but these shall suffice to direct vs in this duty how necessary this strict tryall and examination of our owne estates is to the iudgeing of our selues Ioel. 2.13 Onely let me adde this that in this our examination we must not only search after our grosse sins Act. 8.22 but euen after our most secret corruptions For true repentance extends it selfe not onely to the grosse euiles of mens liues but euen the most secret corruption of the heart and of the Soule And we must withall consider the Circumstances of our sinnes as when where how we haue committed the same that so accordingly wee may labour for humiliation for the same And herein it shall bee safe for vs to passe thorough the whole law of God and take a viewe of our liues by euery particular commandement that so we may the better come to see and acknowledge our misery and want Vse 1 First then this serues to discouer vnto vs the reason why there is so little faith true repentance in the world why men are no more humbled for their sins and doe not repent of the same Poore Soules they know not that they doe euill such either cannot or do not search themselues they call not their owne wayes to account Now then how can such come to repentance and to haue their sinnes pardoned that neuer yet called their sinnes to account nor questioned their estate Such neuer came as yet where repentance grew Well then I say againe marke well this poynt doe not lightly passe it ouer but esteeme it as the blessed truth of God that the sight and vnderstanding of our owne wandering is the first step vnto eternall life and saluation and to iudge our selues that so wee may in the ende escape the condemnatorie sentence of the Almighty Vse 2 Secondly wee may obserue hence what a singular a fauour of God it is when he doth open a mans eyes to see his miseries to find himselfe like a lost sheepe to haue gone a stray Surely surely this is the begining of al grace true conuersion vnto God Whereas such as are yet ignorant of their own estates or cannot abide to looke into the Law whereby sinne comes to be discouered It is a plaine signe that such a one is in a most desperate case past hope Psal 50. and God himselfe must bee faint to take him into his own hand for sin must be iudged And thus much for the first degree of iudging of our selues our examination of our owne estates The second particular 2 Accusation wherein this iudging of our selues doth consist is Accusation Or the preferring of bils of inditement against our selues and to accuse our selues before God for our sinnes And indeede if wee woulde not bee iudged and condemned of the Lord we must bring our selues as poore prisoners to the barr of Gods iudgment seate And this wee do when wee set our selues in the presence of God and enter into a narrow reconing with our owne Soules and consciences as if now were the day of iudgement To see what our conscience which is as a little God and iudg in our bosom woulde say against vs. And surely the often performance of this duty Note to bring our selues thus into Gods presence to see what an acnount we can make vnto GOD of our liues past will be a good meanes to bring vs to this duty to iudge our selues that we be not iudged of the Lord and where men doe truly come to the sight of their sinnes and vnto true repentance for the same there will euer follow this Accusation for sinne In true repentance there is euermore a disposition to lay to a mans owne charge asmuch as is possible A penitent sinner needs none other aduersarie then his owne conscience he himselfe is his owne foe And this appeares clearely by that of Dauid I haue sinned exceedingly saith he and done very foolishly 2. Sam. 24.10 And it is the practise of Ezra in that confession of his hee makes in the behalfe of the whole Church Our iniquities are increased ouer our heads Esay 9.6 and our trespasses are growne vp to heauen And that of the Prophet Daniel is most excellent to this purpose when he saith Wee haue sinned and committed iniquitie and haue done wickedly Dan. 9.5 and haue rebelled euen by departing from thy precepts and from thy iudgemens How doth the Prophet there accuse for sinne by the acknowledgment of the peoples degrees of sinnes 1. Tim. 1.13 And if we require some examples we may behold Paules practise herein confessing himselfe to bee a Blasphemer an Oppressor c. Yea the Cheefe of sinners And that of the Prodigall who confessed that he had sinned against heauen and against God c. All which as a cloud of witnesses Serue to informe our Iudgement and to settle the same in the truth of this poynt that vnto this iudging of our selues there must be selfe-accusing and indeede where there is true repentance there is in some Vse 1 measure this disposition The vses followe If this accusing of a mans selfe be so necessary vnto the iudgeing of our selues that so we may escape the condemnation of the Lord what shall we say to those that study the Art of mincing and extenuating of sinne poore soules such neuer came where repentance grâ—we And yet the world affords thousands of these who notwithstanding thinke themselues to bee in good cause that can put vppon couetousnesse the cloake of frugality and good husbandry vpoÌ„ drunkennes good-fellowship c so far are many from accusing themselues for sin as that they rather iustifie themselues in their euill wayes Vse 2 But let this serue for matter of instruction vnto vs all that as we desire the pardon of our sinnes to haue some good euidence vnto our owne soules of our repentance to aggrauate our sins to accuse our selues vnto God for our manifold impieties Oh it is an excellent signe of grace in a man to think he can neuer lay enough vnto his owne charge Oh this is the onely way to haue our
sin couered before God to confesse and vncouer the same vnto him For he will iustifie vs if we condemne our selues Hee forgets our sinnes if we remember them and when we are vile in our owne eyes wee are most precious in the Lords and when we are lost in our selues wee are found of him 3 Condemnation The third degree of this iudging of our selues is Condemnation And that is a passing of Sentence against a mans selfe acknowledging that if the Lorde did bring vppon him swift damnation hee were most iust and righteous in his iudgementes Like the penitent theefe vpon the Crosse Psal 51.4 Psal 32.5 We are iustly punished And this was Dauids case in diuers places of his Psalmes saying I sayd or determined with my selfe I will confesse my sinne against my selfe And so Iob Iob. 4â— 6 I abhor my selfe and repent in dust and ashes And indeed herein lyeth a principall part of this iudging of a mans selfe when a man comes so to see his sinnes and Gods heauy displeasure for the same as that he can subscribe vnto Gods iustice euen in his owne condemnation acknowledging that God is iust and that he himselfe deserues far more greater iudgment And neuer comes a man to bee truely humbled for sinne in himselfe till hee be brought to this passe to iudge and condemne himselfe And vnto the three former degrees of iudging a mans selfe 4 Execution there may be added a fourth and that is Execution 2. Cor. 7 11. and holy Reuenge And this is when we beat downe our bodies and mortifie our members denying them that sway and swinge in the wayes of vanity And the vndertaking of good dueties that the like occasions may bee preuented for the time to come By all which wee see that this iudging of our selues is no small matter nor easie thing which shold make vs so much the more carefull to performe the same aright And thus we haue seene what the iudging of our selues is a duty how necessary appears in the last clause of this verse We should not be iudged In which wordes the Apostle meaneth that wee should not be condemned and punished of the Lord and heerin giuing vs to vnderstand Doct. 5 That the onely way to turne away the Lords wrath is The onely way to turn away the Lords wrath is to iudge our selues Pro. 28. to iudg our selues as hath beene declared and might further be manifested by many testimonies as that of Salomon He that hides his sinnes shall not prosper but hee that confesseth and forsaketh them shall find mercy And how often doth the Lord by his Prophets tell the people that if they woulde turne from euill wayes that he would Repent him Ier. 26 3.13 Psal 78.34 c. and turne from his fierce wrath he had conceiued against them euident testimonies to cleare this truth And for this cause did the Lord call vpon his Prophets to meete the Lord before the Decree came forth and the Lords wrath was kindled against his people To kisse the Sonne least hee were angry Ionah 3.9 Psal 2.1 Esay 55.6 And to seeke the Lorde whilest he may be found c. And indeed the Scriptures affoord vs diuers examples of such as by iudging themselues haue turned away the Lords iudgement not only the godly but euen among the wicked themselues Exo. 9. as Pharao Ahab c. And not only of men but the same hath beene proued true of whole Cities and Countries as Niniueh and of the people of Israel and the like Vse This serueth for our instruction to perswade all men thus to iudge themselues since it is the onely way to escape the iudgement of God Which mercy and blessing none can sufficiently prize but such as haue felt what a fearefull thing it is to fall into the hands of the Almightie and and haue themselues felt his heauie hand And therefore in Gods name as we desire to escape the iudgement of God let vs make conscience of this remedy to enter into our owne heartes call our owne wayes to accompt that so iudgeing our selues vvee may not bee iudged of the Lord. ver 32. But when wee are iudged wee are chastened of the Lord that wee shoulde not bee condemned with the world In this verse the Apostle makes plaine his meaning and sets down the principal end why God correcteth his children viz. That they should not be condemned with the world Which the Apostle doeth to this end to answer a doubt that might arise and trouble the conscience of Gods Children to whom this comfort doth appertaine And that is this Obiect If God sent these strange iudgements amongst them for their sinne of vnworthy receiuing and that because they did not iudge themselues They might by and by gather that they were out of Gods fauour and therefore feare that these iudgements were tokens of his wrath and shoulde turne to their destruction Answ To this doubt of theirs the Apostle answereth in this verse that howsoeuer they had indeed deserued the Lordes ouerlasting wrath yet the Lorde in iudgeing them did not cast them off or like a rigorous Iudge in fury take vengeance vppon them But rather as a Father did chastise them and that to this ende that heereby they might bee brought to repentance and so deliuered from condemnation with the world We are chastened of the Lord that we might not be condemned with the World Out of these wordes wee may gather three conclusions First that the wicked worlde Three conclusions from the text or the world of wicked men shal assuredly be condemned Secondly that the godly shall not be condemned but certainly saued and Thirdly that one principall means that God doth vse to free his children from condemnation is correction Doct. 6 First that the world that is the wicked men of the world who are so called because of their multitud The wicked shall certainely bee condemned shal moe assuredly be condemned And the Lord will take vengeance vpon them at last There is nothing of more certaintie then the seueritie of Gods iustice vpon â—ose who are no way prouoked by the abundance riches of his mercy to repent Gen. 18. And hence is it that the Lord in the Scriptures is called a Iudge Psal 50.6 and a righteous Iudge to shew that the Lord in time will take vengeance vppon the wicked 2. Tim. 4.8 Iob. 21.20 And Iob speaking of the wicked saith His eyes shall see destruction Pro. 17.15 And Salomon saith that He that iustifieth the wicked and he which condemneth the iust are both an abhomination to the Lord. And by the Prophet Esay Esay 5.23 the Lord denounceth a heauy woe against those which iustifie the wicked Now if the Lorde doe hate it in others to acquite the inocent and to condemne the iust wee may be well assured it will bee far from the iudg of all the world to doe vniustly For he is